LEGEND OF DUY-MA-TAM

Chapter VIII
RELIGION PAGES.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

I. VARIETY TYPES

Generating Bodhicitta, practicing Bodhisattva, cultivating Bodhisattva, achieving Bodhicitta: it is the endless series of human beings, the sentient beings that Mahayana said is not ngusi but intelligent beings. Being intelligent in that sense is the orientation of your endless life. In order not to be confused with any other intelligent thought, the Buddhist scriptures call it "Bodhi." That intelligent class of beings is called "Bodhi-slap-red." Such people are difficult to find in everyday life. So, Buddha said, "Very few people go to the other side. The majority stayed on this side, hanging on the shore. ”[1]

In the same sense, when the Talented pupil told the Saint of Venerable Van-enemy, he developed a wish for the Supreme Bodhi Bodhi, and then Van-enemy highly praised: "Good instead! If there are sentient beings that generate the supreme bodhichitta mind; It was really hard. Having developed the mind, it is necessary to pray for the Bodhisattva and it is even more difficult. ”[2]

The thirst for knowledge, by its very nature, is the need that its fulfillment constitutes the destiny of every human being, and at the same time it guides the advancements of the community and, more broadly, the advancement of human civilization. . It has been confirmed from thousands of years in most of the great religious and philosophical thinking of mankind; although the expression varies, depending on the thinking style of each sage. The Vedānta yogis say: athāto brahmajijñāsā, "Then, the wish to know Brahman." Not just one or the other being seen, but all that is being seen, all as a whole. What, and all that, is what? Where did it come from?

But, at the beginning, people did not pursue and accumulate knowledge for that desire, but for more practical purposes. Knowledge is only needed to increase the ability to collect foreign objects to meet the basic needs of survival. That much, is not very original. Because, as the sutta says, at that time people had only three diseases of desire, hunger and old age. So, in the early lives, in the primitive communities of mankind, the thirst for knowledge was only a potential motivation. Then when people begin to generate the idea of ​​private property, the consequence of which is the accumulation of private property, which leads to accumulated competitive society. Then, when the level of competition becomes fiercer, knowledge breathes into the most cumulative means of accumulation. Sutra says, [4] in the old days, at some time, some sentient beings went into the forest, built amocles, thought, contemplated, meditated four. After that, they gave up mountains and forests again, go to cities, spread their knowledge, [5] and gradually they are considered the most noble in society. [6] A new class formed. The accumulated treasure of knowledge became an oppressive tool of the class. So, Buddha said, "The man conquers knowledge for his downfall. Indeed, his destiny destroys it, breaking his head. ” [7]

It is a direction where knowledge is accumulated. That knowledge, today, has brought mankind many good things, at the same time no less miserable. The head for a few. The latter for the majority. Like a drop of honey on the tip of a sharp blade, little children are enjoying.

There is another direction, idealized in the young intellectuals, Thien Tai pupil, that Bo-slappedDala-introduced to the masses:

"The Sages, look at this young man, come here to find me, to ask the Bodhisattva of happiness ... Ladies and gentlemen, this male and female is very difficult." He headed to the vehicle of Mahayana, dwelling on the Buddha realm, taking refuge in the great vow, cultivating the same kind of virtue, generating strong alms, the armor of great compassion, with the heart of compassion from saving sentient beings ... , this is a great man, creating a boat to lift those who are sick in the four swirling currents, to make a law for those who are flooded in the muddy, to burn the intellectual lights for those who have fallen into a foolish darkness. Sages, this great man, so needs all the means to swear to save all sentient beings; generating Bodhi mind constantly without interruption; in pure virtue has not stopped; Mahayana bridge never tired; receive all the heavy rain of Dafa; constant accumulation of legal assistance;

That is the cumulative direction to achieve Bodhi; is the type of intellect whose nature is not polluted, trained, fostered, accumulated by the realization of what is not ordinary, incomplete, the cause of suffering; realize what "is not ours, not ours, not our egos." That intellect, first of all, in the place of an Arahant, is called the abusive mindlessness. [9]

Depending on the process of accumulation, accumulated time, and level of difference, that intellect, that is Bodhi, is divided into three levels: Bodhi of the Literature, of Pratyekabuddha, and of Buddha Buddha's awareness. ten]

Bodhi, or intellect, is intrinsically the cognitive function; but is the transcendental function that limits the material of cognitive functions of consciousness, that is, the awareness by the eyes, the ears, the nose, the tongue, the body and the mind. This six things y on the body should be called six bodies. Their activity is limited to a three-dimensional space, ie linear and continuous or linear. [11] Beyond that limit, they are not aware of anything. Even though consciousness has a very large range of activity, from the scope of the finite view it can be translated into the infinite and the transitory things are transiently extended into infinity; but the sense that when deducing the existence of "turtle fur, rabbit horn", it is impossible not to rely on the impression accumulated from the horns that have been seen as chicken feathers, long ducks or cow horns, horns and things. Even if it thinks of an absolute God, then the image must be something like, say, "God created man in His image," but in the activity of consciousness, the image of God is built from man, from what What is acquired and accumulated creates the illusion of a permanent existence, that is, the existence of a self or psychological self. [12] The ego separates us and others and the world into separate individuals, into snails in the desert. With the awareness of such limited intellect, the true nature of the existence and the permanent reality of a true self, yes or no, go beyond the cognitive power of consciousness. From what the consciousness considers the most marvelous, the most perfect. What is acquired and accumulated creates the illusion of a permanent existence, that is, the existence of a self or psychological self. [twelfth] The ego separates us and our neighbor and the world into isolated individuals, into snails in the desert. With the awareness of such limited intellect, the true nature of the existence and the permanent reality of a true self, yes or no, go beyond the cognitive power of consciousness. From what the consciousness considers the most marvelous, the most perfect. What is acquired and accumulated creates the illusion of a permanent existence, that is, the existence of a self or psychological self. [twelfth] The ego separates us and our neighbor and the world into isolated individuals, into snails in the desert. With the awareness of such limited intellect, the true nature of the existence and the permanent reality of a true self, yes or no, go beyond the cognitive power of consciousness.

Obviously, except for those who drift along the whirlpool, despite the remaining "bare sea floating," even in the darkness of the intellect, still perceives a transcendental realization of the empirical consciousness, respectively. with an ego or self that transcends the empirical psychological ego. That can be seen in the Commentary (Saṃkhyā), one of the six orthodox philosophical sects of Veda. There is a transcendent cognitive function to experience the existence of an unaltered self behind all the boundaries seen in the world; that function is called great awareness. [13] Its ability to be rational judgments leads to decisions, so is also called determination. [14] The subject of external perception perceptions is a psychological ego called conceit. [15] Transcending the empirical subject is the transcendent intellect, sensory or decisive.

In the suttas, in addition to the six forms of consciousness with the illusion of a permanent self of experience "this is mine, this is me, this is my self," does not exist a supercognitive function. any more. But, in later Mahayana Mahayana sutras later added two more forms: the form of mata-na or Italy and the repository of As-da-da. [17] Manna-na works with four psychological functions of falling, falling, falling, to form a virtual self. Abel is a storehouse of seeds, the functions accumulated from past cognitive experience. These species or abilities, due to their microbiological weakness, exist in the form of aggregated volumes, depending on the type. They are pictured as seeds waiting to meet the heterogeneous factors such as soil, water, and fertilizer to germinate current. Those death powers are packets of energy that kill and kill in every moment; forming the image of a continuous flow. [18] This power arises and then ceases to affect the other forces arising. Because of the flow of the two phases of continuous arising and falling away, we visualize the continuity of the horizontal waves in sensory perception. But in theory, it is said to be standing waves, because of oscillations perpendicular to the force of wave propagation. It is said to be standing wave, because, according to the theory of the Amphibians, [19] no existence lasts for two minutes. That is, there is no circumstance where one exists and one ceases at another. because of oscillations perpendicular to the force of wave propagation. It is said to be standing wave, because, according to the theory of the Amphibians, [19] no existence lasts for two minutes. That is, there is no circumstance where one exists and one ceases at another. because of oscillations perpendicular to the force of wave propagation. It is said to be standing wave, because, according to the theory of the Amphibians, [19] no existence lasts for two minutes. That is, there is no circumstance where one exists and one ceases at another.

To exist like this, in a way, is ultimately reduced to a material, existing in a spacetime that is both linear and nonlinear. But for the Duys, this is just a conventional truth, translated from empirical awareness. Because the only source of interpretation is provided by the six bodily states and then through the membrane of the seventh consciousness, the mittens. However, in order to realize the ultimate reality, the Rites proposed to construct a hypothetical image of Truthfulness as the ultimate reality. [20] As with someone who doesn't know what a tiger is, one has to describe the cat's shape to describe it, if he has ever seen a cat. In addition to the shape of a cat, there are many other things that are described to describe the characteristics of a tiger and not a cat. Like the power of a buffalo, the agility or wisdom of a rabbit or a dog, and so on. Everything that has been seen, known by the listener, indispensable, and not allowed to be confused. The listener constructs all of these things to perceive the existence of a tiger, in a given time and space, so that he or she can find or avoid it. But the listener lacks the ability to reconstruct, or a loosely constructed structure to form a deformed tiger, the consequences are very dangerous for that person.

II. ACCUMULATION PROCESS

To be able to structure correctly, it is necessary to go through a training or cultivation process. In this process, the Shakyamuni scholars called the "second enlightenment shop to enter the nature of enlightenment", through five stages: [21] 1. From dignity, preparation, necessary materials, including merit and wisdom contraband. 2. Spice up, analyze and refine what has accumulated in your luggage. 3. Communicate the position, summarize to have a general awareness of the ultimate hypothetical reality. 4. Practicing the taste, experimenting a partial picture has synthesized. 5. The end of the position, comprehensive experiment. That is Supreme Bodhi.

The process of training is also equivalent to the fifth grade five different forms of bodhi, which the Great position analyzes. [22] Accordingly, first, the mind of Bodhi, the Bodhi mind that is initiated by chungsanh, is rolling in countless samsara. This is only the bodhicitta in the wish; that mind follows the result of the calling, not the true Bodhi. Secondly, the service of bodhicitta is called Bodhi when the defilements of defilement are suppressed, and the practices of the paramitas; nor is it a true Bodhi. Thirdly, the problem of insight, that is the intellect of insight and analysis of the general and the general of the dhammas, is aware of the ultimate pure nature and the true essence of existence; This is part of Bodhi. Fourth, excellent Bodhi, due to the self-elegant-three-la-secret, eradicating the negativity; the intellect is no longer polluted. Fifth, Supreme Bodhi, when he became Buddha.

In the canonical scriptures, specifically, there are a series of factors leading to Bodhi called 37 components of Bodhi, which are divided into 7 classes: 4 satipa, xứhāna, 4 chief thoughts (paragraphs), 4 as intentions , 5can, 5 force, 7 senses and 8 limbs of the Holy Path.

In the Abhidharma Pitaka, these 7 classes are systematically organized into five stages of practice: [23]

1. Preliminary career, in the release of the part, the stage of preparation, that is, have prepared enough blessings and intellectual property. Due to the full blessing, there is no shortage of active needs to be able to practice diligently. Due to the full position, should be able to reflect. The basis for all practices in this period are the four foundations of mindfulness; because the main object to concentrate on contemplation is body and mind, contemplating and experience the nature of their arising and passing action in each moment so that they are aware of the nature of being.

2. The elderly act, in the final decision, the stage of actually deciding to start, as the arrow has been embedded into the object, which is sufficient to focus on the four Holy Roman Empire, decomposing into 16 generals or figures. Ergonomics works for cognition. This stage has 4 classes: [24]

a. The ovule, the ability to concentrate on observing the 16 generals of the four Noble Truths, produces the effect, which is heat. The Commentaries consider this to be the heat of the intellect, because the contemplation of the Holy Roman Empire is able to bring down the soft, weak leaves before drying and burning to be destroyed. The same goes for the brain. Here the practice is strengthened by the four righteous thoughts.

b. Aura, ie the top of the head. Like a qigong practitioner, the heat rushes to the top of the head. This is the higher development capacity and stronger effect of the yolk. Here the practice is strengthened by the four factors.

c. Rings, the highest stage of heat development, allow plants to wither and collapse. The brain also, because of the power to contemplate the Holy Roman Empire that suppressed. Here the practice is enhanced by the five bases.

d. The First World, a single killing, focuses on a single miserable general of the Noble Truth of Suffering. After closing, the fire of wisdom will burn to burn the trees that have been dried before. Here the practice is increased by the five forces.

3. The stage of enlightenment, being aware of the four Noble Truths. This stage took place in 16 moments, including 4 rings and 4 positions of the lower world (Sex world), [25] and the next 4 rings and 4 positions by observing the 4 Holy Roman Empire in the upper world (Lust and Formless World). , [26] analogies from the four worldly realms that the practitioner himself experienced. This whole ring and mind is supported by the 8 branches of the Holy Path.

4. The stage of religious practice, in the Sūtra, spreads from the project to the results of Arahantship, including the six noble saints. In the Mahayana Bodhisattva, this period ranges from the Bodhisattva to the Earth, known as the Happy Festival, to the sixth place known as the Prehistoric Show. This stage is supported by the seven sense faculties. But in the redundant Thanh Van, said that the A-la-Han effect, eradicating negativity, no more rebirth, so when entering Nirvana, there is no more life. But the Mahayana believe that the Nirvana of Arahant is just the end of the life and death, not the translation of life and death. So, after A result of A-la-Han, inevitably, will practice again until the Buddha and enter Nirvana, then the real Nirvana. Therefore, Arahantship, which the Sutrayana considers to be uneducated and end, the Mahayana view is not the end and therefore remains in a right position. The Mahayana then redefined the position of Arahantship. Arhat results in two steps, dynamic and unmoving. [27] Lower order, equivalent to the seventh Bodhisattva Bodhisattva. A-la-Han equivalent of Bodhisattva eighth place: Real estate. From the ninth place upwards, A-la-Han belongs to the "Return of the Great Path" ie in the process of turning to the Mahayana.

5. The end of the position, in the redundant text, is the A-la-Han drought stage. In the Bodhisattva vehicle, when Buddha has attained. This is the true Bodhi, called Supreme Bodhi. [28]

III. HOMEPAGE OF HOMEPAGE

As in the initial step that Maitā has shown, or appears, in the second "Media", awareness is primarily focused on the existential nature of the body. The beginning was not different from the practice of practicing the four foundations of mindfulness in the process of achieving Bodhi. But here when Van-enemy asked, "Bodhisattva how to communicate Buddhism;" that is, doing so. Any way to progress toward the ultimate goal of Bodhisattva Bodhi, then the response of Duy-ma-ma is showing that it is a process without direction. Speaking in the usual way found in most Mahayana sutras, the Bodhisattva practices not towards samsara nor to Nirvana. This is just a way to imagine a reality that transcends thought and language. In actual practice, that is, in daily life, the Bodhisattva does not separate himself from the human community for self-cultivation.

Therefore, when Thien Ta asked Bodhisattva Van-enemy to guide the path of Bodhisattva path, Bodhisattva-vengeance did not give vague instructions in surreal languages ​​and concepts, but drew a specific path in the distance of finite space; going from the top of Dieuucao, along the Nam Hai coast, to the last to the long of Maitreya. It is a journey of experiencing knowledge, from finite space into the infinite world; from the lonely realm of Duc Van in the secluded mountains to the scene of mutual support of Maitreya.

Thien Tà's journey is the journey of the youth in the process of accumulating knowledge. The life of Duy-ma-ma is the expression of the mature artist personality. The material for achieving impermanent Bodhi Bodhisattva is the beautiful perception accumulated. So, when Van-veng and Duy-ma-ma discuss about people, about the real values ​​of people, then the Thien appears with heavenly flowers. The artist captures reality by beautiful perception, picking boundless in a grain of sand, welcoming eternally in every moment of death. Material for him to vibrate the blissful sound by the very cries, laughter of all beings in suffering or pleasure, from the highest heavens of the formless world, to the most depressing realm of hell in hell Bhikkhu. In other words, negativity ieSubject.

That is the meaning of Duy-ma-caji's answer: "Bodhisattva performs non-virtue to communicate Buddhism."

The practical content of this religion is promoted into seven classes, similar to the seven training classes in the redundant texts seen above. But the seven layers of Thanh Van are the process of saving towards a destination. The seven layers of Duy-ma-ma are processes that are both oriented and non-oriented. That is, as a man in darkness dreads the effort to seek light; until finally reaching the space without origin, as people discovered light to escape the dark realm, at the same time discovered that fidelity from primordial to accomplishment remains the same. In other words, about appearances and going, but in the end there is no difference in direction.

The seven classes are presented according to the following text:

1. The  six realms of reincarnation do the environment or space for Bodhisattvas to collect the accumulated material for the Bodhi-Bodhi achievement. This place is the starting point of the Bodhisattva, is seen in the process of saving things. Sutra said, "Bodhisattvas do business without interruption." To kill a father, to kill a mother, to kill a Saint, such an act of extreme cruelty is evidently an excessive repression of the mind of hatred and resentment. Can not imagine there is more cruel compression of suffering. Even in that extreme misery, the mind of Bodhisattva suddenly flashed. It was then that the karmic assault of karma was the material of bodhicitta. The Bodhi Bodhicitta was the wish to pray for the supreme Bodhi, to liberate oneself and for a number of other sentient beings also drowning in the giant system. As an artist, from the torment that creates miserable images, not only for the whole life to enjoy the sweet taste of suffering.

It is the most inhuman in the most miserable. Bodhisattvas also act astronauts in the extremely joyful realms, in the heavens of Formation and formlessness.

2.  Three unwholesome: greed, hatred and delusion are the paths of the Bodhisattva. Those are the roots of all evil and evil in the world. In the process of progressing, after having generated the Bodhi mind, Bodhisattva practices the wisdom, efforts in the vehicles of the Second Vehicle to crush the unwholesome roots. To do so, to quickly accomplish in a lifetime, the Bodhisattva must free himself from all social constraints. If a single person wishes to cross over from one side to another in order to safely get to the other side, he can do so without hesitation. But if a person who has relatives next to him needs care and protection, he cannot cross the shore himself. Awareness of the external situation, the person is in a state of insecurity. But in an inner relationship, in a bond with those he loves, he feels secure. This is just to borrow the most familiar image to understand a part of the meaning of Duy-ma-lam's sentence: "The present manifestation of the craving and the exclusion of previous infections." The example above only suggests a partial appearance. The deeper part, it is necessary to borrow another example: for a fool, jade is only a pill. When understanding, that pebble has a city value. The entity of the dharma is not born, does not kill, does not structure, is not net, does not increase, does not decrease. The only difference is due to delusion and enlightenment.

3.  Onions of la-secret by non-leadership, that is, the Bodhisattva does not give alms to accomplish the ba-la-la by distributing wealth generously. Expressing your nature as a stingy person, but without regrets. In the course of the process, the Bodhisattva overcomes the redundant Thanh by practicing thirteen la-la, each of the three perfections accomplishing one bodhisattva.

4.  Non-through Africa through Bodhisattva: Bodhisattva witness the results of Thanh Van and the Enlightenment but still do not leave the sentient beings and achieve great compassion.

5.  Non-religious through the lower floor : Bodhisattva behaves in the condition of people of the lowest social class to show the highest quality.

6.  The runway via high giaitang to : treat yourself wealthy nobles in place, there is enough enjoyment phuongtien five desires, to show the nature of impermanence, the illusory life slap song.Bo also manifested as a stutter, maintenance, to show sharp intellect, an infinite resourcefulness.

7.  Embodying the same birth and death without leaving Nirvana; show Nirvana without leaving samsara.

Such an inhuman act means not to follow the mainstream. It is according to the predestined conditions to advance, as the talented captain rides on the top of the wave to surf. It was also the case of Hui Neng living with hunters, who were assigned to keep nets and catch deer, for a period of time without being detected, nor did they kill themselves. What we say is "defilement of Bodhi," when compared to life, or when living with it, each person personally or personally discovers and experiences the profound meanings in the deepest levels of reality.

IV. STATE LIKE NHAI

Luan Hien Luan [29] explains the meaning of Bodhi under five categories: identity, means, time, enlightenment and liberation.

About racial identity, Bodhi has three classes. Y on the racial nature of padding, ie slow flooding, which establishes the Bodhi of Thanhvan. Y on average racial identity, establishing the Bodhi of the Enlightenment. Y on the basis of that upper Supreme Bodhi.

In terms of means, Thanhvanh achieved Bodhi by skillful means in six lands. [30] Self-awareness dedicates skillful means to contemplate contemplative arising. Supreme Bodhi by the skillful means of the five intelligent. [31]

In terms of time, Bodhi Literature is attained by practicing at least three generations, that is, three times dozen. Bodhi of the Enlightenment through a hundred great lifetimes. Supreme Bodhi undergoes three great monkhood.

Regarding enlightenment, Bodhi of the Writer is directed by the Master. Bodhi Bodhicitta is made by self-interest, enlightenment is not thanks to Teacher. Supreme Chief Justice Bodhi, enough self-interest and profit, witnessing by the Professor.

About liberation, Thanh VanBo-Bodhichitta and Bodhichitta Bodhisattva of medical treatment, liberation of disturbing emotions, belonging to liberation. [32] Supreme Bodhi Bodhisattva is transformed by both afflictions and mental hindrances, including liberation of the body and the dharmakaya.

Race anger, [33] of people who share a common ancestor. In each clan, they also branched into many branches based on the purity of the bloodline that did not cross in many generations. Nhu Duc Thich Ton belongs to the ethnic group, known as Tánh-talks, the lineage of Thich-ca family. [34]

In a hierarchical society, professional activities are the basis for dividing the hierarchy in society, and from that hierarchy divides the rights. But the inheritance of benefits is based on race and lineage. To ensure the rights and social status, many conventions have been set as barriers separating social components, such as barriers dividing the herd in groups, and each pen to facilitate management.

That social organization is also reflected in the Buddhist disciple communities. This reflection is not to form Buddhist organizations, but is used to explain the discrepancy in the attainment of the practice. For example, according to social norms, a person of the Lamb-la-lineage could not be king, so, why is it that some people can only witness Arahant as the end, but cannot be superior? also, like being a Buddha? It is due to the difference in racial nature. In the Lankavatara Sutta, [35] the Buddha of medicine on the five racial classes established the five vehicles: the Tanh Thanh Van red, Bich-chi-buddha, As the redundant, any deterministic, and impersonal. Class identity uncertainty, is not certain will admit any, but depending on the original conditions; encounter predestined relationship with any vehicle, then generate mind and fulfillment of wings in that vehicle. Classless nature,

Just as in a group, they are also divided into many blood relatives, too, the treatise Du-tutor geography [37] classifies the Bodhisattva nature into many different branches, basically based on the practice of the six paramitas. With the Bodhisattva specializes in giving, establishes the Bodhisattva's generosity in the generosity of compassion. [38]

When Duy-ma-ma asked about the Tanh Tathagata, Van-revenge responded that, on the whole, all the defilements, evil, and unwholesome are the Buddha nature. Race here is also synonymous with seed, or seed. [39] Therefore, Van-enemy for example, as senchi flower can only grow in the muddy mud, not on the highlands. Of course, Buddhahood exists equally among all sentient beings regardless of whether it is high or low, but to some extent the most convenient condition for Buddhahood to be discovered is in dark places of misery, where sentient beings remain. burdened with afflictions and negative actions.

If the response of Van-hat is understood in the sociological meaning, ie the identity of people as social strata, then that answer implies the implications of the modern democratic revolution very unexpectedly. Because people do not come from the same lineage but look for the sovereign. In a special historical situation, masters often appear from the miserable. This is not what we force the meaning of the sutta. From the opening chapter, the sutras pointed out that the Buddha is the pure land of Buddhism and the achievement of living beings. Therefore, the racial meaning as seen should be understood in its sociological connotation.

In this perception, Ma-lakt's opinion is of particular encouragement. The idea also raised a spirit of conservatism, which the Sutta called the Buddhist monk. The ranks of the ranks of the ranks, among the Saints of the Thanh Van, they no longer have the idea of ​​progressing toward higher salvation.

V.  THE RIGHT OF THE LESSON

"Killing his father, killing his mother, killing both kings, destroying an entire kingdom and all its dependents, Saints left without regret." [40] It is a figurative description of the will to get rid of the world that, from an angle of view, is equally fierce, or bit shining. A few thousand years later, Buddhist students still envisioned the shimmering image of a regal youth, spending the middle of the night stomping on the horse, leaving behind the rest of his teenage years, with his hair still black. , with the vigorous blood of youth, leaving his parents in tears of sadness, and leaving all the subjects of a kingdom. Bodhisattva renounces the world in search of goodness for the world, finding the path of peace and stability for the world. When the wheel of Dharma began to be transported, instead of the wheel of conquest and dominion of the Great Reincarnation,

Another mythical figure, Thien Tai Dong Tu, the embodiment of the endless desire to learn, traveling alone and seeking good for knowledge, "like a lonely wing in the sky of thousands of miles," in a coinciding world endless coincidence of Hoa serious. Onions Bodhisattva, rolling in the six paths of reincarnation, deep down, still is a lonely image like a monk hiding in the mountains of the forest, wandering with three y and a bowl like a bird carrying two wings.

The bodhisattva was alone on the steps but had many relatives and friends to come to. When the new mind begins to grow, the roots are not strong, the elder, the good knowledge is the necessary source of encouragement for the strength as the main luggage to set out. On the way to cultivating good knowledge, though only a shadow, but the power that was equipped from the beginning became stronger and stronger, making the source of encouragement, that is the cause of the Bodhi root's action, more and more increasingly durable. Until a moment, that Bodhisattva, with a primordial mind that has been steadfast, finds himself always walking between authority and intimate relationships without leading to consequence or bondage. That was when the Bodhisattva discovered that he belonged to the Tathagata family. Nhu lail large family, should belong to the majority.

Abhidharma [41] says: Bodhisattva of the primordial mind category has two rare events that the world cannot have: First, receiving all sentient beings is their kin. [42] Second , without being adversely affected by the gain or harm of sentient beings leading to obedience or opposition dissatisfaction. It is then that the Bodhisattva, whose mind has firmly established himself, is capable of protecting all sentient beings, embracing all sentient beings in his protective arms, as the leader sees himself responsible for his safety. of the whole company on the road through the dangerous desert.

So, as the Sutta shows, after Van-thu and Duy-ma-ma discuss about the meaning of the identity of the Tathagata, the Tathagata family, and after the great Ca-lettuce confirmed the source of the lineage hj great, then in the mass of Bodhisattva expressed the desire to know the familiarity of Duy-ma-ma, answered: "Bat-elegant three-la-secret is the mother of the Bodhisattva. The skillful means is the father of Bodhisattva. France Hy is the wife. Loving and compassion are two girls. Truth, and dhamma, are the two sons. Home, is thinking with the naked object .... ”

In the sense of belongingness mentioned here, the Bodhisattva's life in his human life and its obligation to human life is viewed from two contrasting sides: object and specific, reason and matter. With the Bodhisattva, though the mind is primordial, the bodhicitta has been firmly entrenched, the only meaning of life is wisdom, and the mother-in-law is wisdom and means. On the other hand, looking from the world of things, the Bodhisattva born into this world has a father and a mother like all other beings. Until the Bodhisattva mind is brought up by nourishment by the Bodhi nutrient, then the Bodhisattva sees that the other mother is the embodiment of means and wisdom. It is time for the Bodhisattva to elevate this trivial reality of pollution into a pure nature, thus discovering himself a member of the Tathagata clan.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.28/5/2020.